6 ages, 'venerable men, brave heroes, happy souls,' in the language of the Dordrechtan Prolocutor, could swallow the draught, and recommend it to the lips of others. Calvin, whose 'strongest passages, however tortured, cannot be made to teach any such opinion,' snatches little infants even from their mothers' breasts, and precipitates them, harmless as he cannot but acknowledge them to be, into hell. Those other noble lights of the church,' Zanchius, Beza, Perkins, Whitaker, nay, even Van Mastricht and Dr Beecher's 'Reformers;' Luther and Melancthon with the Lutheran church though their symbol remains ;' the 'good old English Church,' with her bishops, 'George of Landaff,' Usher, and Davenant; the Synod of Dort, that 'ample representation;' Turretin, the pupil that excelled his master; the 'Reverend Assembly at Westminster,' with their Prolocutor and Doctors, ' representing the Calvinism of Old England and New;' Edwards and Bellamy, those able expounders of the only true scheme of religion; Gill, though a Baptist;' Hildersham with his firebrands of hell;' and Rivet, who 'indignantly repelled the charge as I do,'-these and a host of others we have quoted or referred to, and last not least, the tender hearted provider of the 'easiest room,' where the little ones may 'fare the best and feel the least,' though in hell they must be-all, all have been compelled to acknowledge and to teach the monstrous doctrine,' the 'horrible decree' which to say they ever countenanced, is to utter a slander and a falsehood.' Nay, what is more, Dr Beecher himself, the indignant vindicator of the holy dead,' who is 'thankful that the time is come, when a charge so injurious, and so long circulating in the dark, is made public,' who appeals to the eye of an intelligent community-a community which can understand an argument,' a community, we will add, who will not long suffer arrogance and ignorance to sit in its high places, and with the air of superior wisdom attempt to impose on the weak and uninformed, without rebuke and retribution,-Dr Beecher himself, nothwithstanding the great change of views and language' among the professed followers of Calvin, is compelled to make admissions on the subject, which are quite as fatal to the character of his God, as the very doctrine he impudently disowns in the name of all who have held it. To say that infants are damnable in the sight of God, and that it is uncertain whether he will not actually cast some of them into hell,* or with Dr Griffin, to leave their future state a matter of doubt, bowing in awful silence't before the * This is what Calvin would call leaping a beam and sticking at straws.' ↑ Park Street Lectures. VOL. V.NO. VI. 71 unknown will of that God, the last glimpse of whose countenance represented it dark with anger and kindling with vengeance, is so evidently and so undeniably as revolting to all natural feeling and as fatal to the divine character for justice or goodness, as to assert he actually inflicts the punishment he declares they deserve, that we shall not waste any time in proving it, though it was a part of our original purpose to do so. If modern Calvinists, theCalvinists of Boston and its vicinity,' do not believe in infant damnation, we repeat it, that we rejoice at their partial deliverance from their master's bondage. But if ever the discussion of Calvin's doctrine of reprobation should be renewed, they will find they must go back to the monstrous doctrine from which they have set themselves free, or altogether abandon the Calvinistic faith. Dr Beecher's impatience for an 'opportunity to speak once more for God and the truth,'* is now, we trust, relieved. But if he really intends to use that opportunity as these solemn words indicate he ought, the only course for him is, to confess his errors, to call them no worse, and thus make the best atonement to injured truth that remains in his power. * This is the language of the Spirit of the Pilgrims.' Can it be that the conductors of that work, or any body of men who make any pretensions to character or truth, will prostitute themselves or their influence, to the support, either of the positions of Dr Beecher's original note, or of his Letters in its defence? So far as it involves a question of learning, however, there is an exhibition' in their number for February, 1829, which would diminish our surprise if they should. At the expense of an apparent anachronism, we shall notice it. It is contained in the following passage from a review of Professor Stuart's Commentary on the Hebrews; 6 The reviewer in the Christian Examiner,' says the reviewer in the Spirit of the Pilgrims, apparently had never read the arguments of Professor Stuart.''Had he read the volumes before us, he could have placed no confidence in an argument, which he must have felt to be nothing; and he would not have fallen into some very palpable errors, which resulted from his following Lardner RATHER THAN STUART. [] We will give an example of what we mean. He quotes an epistle of Jerome, and refers to it in his note, as though he had consulted the original. It is, according to him, ad Evangelium. If HE HAD LOOKED INTO STUART, or Jerome himself, he would have seen the mistake, and quoted it CORRECTLY, ad Evagrium. But, relying on Lardner, who had so quoted Jerome, he fell into THIS BLUNDER.' p. 99. Now what are the facts? The Spirit of the Pilgrims quotes the Paris edition of 1609, Tom. I. p. 1060. The reviewer in the Examiner quotes the edition of the learned Benedictine, Martianay, Paris, 1699. This last edition reads, 'Ad Evangelium,' with a note in which it is remarked, that the 'printed books have given, not Evangelium, but Evagrium. But ALL THE MANUSCRIPT COPIES retain Evangelium, or Evangelum.' Other reasons for Martianay's reading are added, which we pass over. It appears then that Professor Stuart followed the reading of an older and inferior edition, and that his encomiast had not wit or knowledge enough to correct the Professor's mistake. This is the amount of the 'blunder' committed by the reviewer in the Christian Examiner, which we trust he will excuse us for noticing without conferring with him. The Spirit of the Pilgrims and its reviewer we leave to digest the matter as they may. NOTICES OF RECENT PUBLICATIONS. 43. A Discourse preached at the Dedication of the First Congregational Unitarian Church, Philadelphia, November 5th, 1828. By William Henry Furness, Minister of the Soci ety. THE Occasion on which this sermon was delivered, justified considerable latitude of remark. A church erected by the only society in Philadelphia that is willing to bear the name of Unitarian, was to be dedicated to what its builders deem the promotion of true religion. Mr Furness availed himself of the opportunity to glance at several topics on which misapprehension existed in the public mind. His discourse was particularly adapted to the sentiments and feelings of the place where it was delivered, but it contains many fine passages which may be read with pleasure and benefit by every one. His text was 1 Cor. iii. 16; Know ye not that ye are the temple of God?' This outward and visible temple,' says Mr F. has been reared for the sake of that inner sanctuary, that temple not made with hands-which is in the human soul, and where only He who is a pure and perfect spirit, and whose service consists in the constant exercise of kind affections and good principles, can be truly worshipped.' How is this object to be advanced? By the truths here to be dispensed and contemplated. What are these truths? This question suggests the topics of discourse; 1. To state the main views of religion to which this place is devoted, and 2. To enumerate the principal reasons (Mr Furness should have said some of the principal reasons,) why we have preferred these views to all otheers. We owe it to the large and respectable community of which we are a part-that it may be disabused of all unhappy prejudices; we owe it to ourselves that we may not be deprived of the great benefits accruing from the sympathy and countenance of our fellow men; we owe it to God-that his truth may triumph, to declare our opinions and the grounds upon which we maintain them.' A noble sentence, which we wish every Unitarian would weigh and remember. Under the first head Mr F. enlarges upon the ideas which he thus presents in one view at its close. " We solemnly devote this house to the purposes of religion, believing in "the one God, the Father," in Jesus Christ as the appointed messenger of God, "exalted by him to be a prince and saviour"-in the holy spirit, as the power of the Deity displayed in the constitution and energies of the soul, in the moral ability of man, and the eternity of moral distinctions.' This passage is followed by a discussion of the duty of free inquiry and its consistency with true charity, which, though it mars the unity of discourse, we are glad was not omitted, as it affords some of the most valuable paragraphs in the sermon. The grounds of preference for his own views, advanced by Mr Furness are, 1. Their universal reception,-that no Christian has ever denied or doubted them. When we consider what a discordant host of opinions covers the christian world, what an immense influence self-interest and passion in a thousand forms have had upon the human mind, inducing it to deny and assert almost everything, is there not a very strong presumption in favor of those views' we wish the frequent repetition of this word had been avoided,] which amidst the incessant and stormy fluctuations of human opinion have always remained, sometimes indeed virtually disputed, never expressly, never perhaps acknowledged in all their importance, yet never directly denied?' 2. That, Liberal Christianity is a purely scriptural system.' The remarks under this head are confined chiefly to a notice of errors that have prevailed in the interpretation of the Bible. They are just, but we think Mr F. might have given a more direct and satisfactory defence of his position. 3. That 'this system is eminently practical.' If our limits permitted, we should be glad to make large quotations, but we can only copy a part of the reply which Mr. F., after bringing positive proof that Unitarianism surpasses other systems in moral power and spiritual efficacy, makes to the question, why is not its superiority proved by its effects? We are disposed to regard it as more ingenious than sound, but let our readers judge. 'Under these circumstances, so far from con sidering it an objection to Unitarianism that its influence is not very perceptible, we should be seriously concerned if we saw it followed by rapid and striking effects. We should begin to doubt whether it is that pure system of truth which we believe it to be. If it readily affected the minds of the generality of those whose previous self-regulation has been in no wise remarkable, we might suspect that it purchased its success by yielding something to the lower tendencies of our nature. History points us to those religions which were more or less earthly in their character, as having produced the greatest visible effects. The greatest apparent triumphs of the Christian faith were wrought at the period when it was most corrupted. And it may well afford a ground of suspicion when a religion falls in easily with men's feelings and exerts an immediate influence. There is some improper sympathy, some collusion, we may be sure. On the other hand, we may infer the perfect spirituality, the uncorrupt divinity of pure Christianity from its want of apparent success. Being spiritual, it can affect readily only spiritual beings. Every one that is of the truth, said the Saviour, heareth my voice.' pp. 26, 27. What follows we rejoice to believe; 'But although we may not be able to point to any striking results of the principles of our faith among those who profess them, we have one ground of triumph,-and a great and glorious one it is. None could be more so. All the real moral worth exhibited under any and every form of Christianity, all the real moral advancement made even by those who oppose us most violently, we can trace to the operation of those simple truths which we maintain as the vital doctrines of Christianity, and which enter into the composition of every system of Christian faith. Yes, all the moral improvement that has gone on in the world, the achievements of civilization, the successes of liberty, the triumphs of mind over brute force, all of these are owing to the moral energy communicated to our nature by those undisputed truths to which we cling as the great truths.' pp. 27, 28. 'Finally, we value our faith because we believe it to be particularly fitted to the present advanced state of the mind.' The observations on the indifference to religion that grows out of a silent scepticism, pervading many cultivated minds, are good, and show the desire of the writer to make his instructions applicable to the wants of society where he is placed. It is well known, and deeply to be lamented, that many persons of fine intellect and great influence in our Southern cities, deny the divine origin, and hence the authority of our religion. This is the result, partly of such a rapid developement of mind as is now taking place,' but a still more efficient cause is the narrow and unworthy forms in which the subject of religion is commonly presented.' And,' we say with our friend, if anything is to save this portion of the community from the most wretched indifference and scepticism, it is, we solemnly believe, those simple and noble views to which, in the good providence of God, we have been permitted to attain.' It will be seen that many subjects are touched upon in this discourse; most of them, we think, with great felicity. Mr Furness's style is accurate and often pithy. We cannot doubt that such preaching will have its effect in Philadelphia, and we have therefore heard with pleasure, unaccompanied by surprise, that the church so recently opened for worship, is fully attended, and that the society is continually increasing. 44. The False Accusers of the Brethren Reproved, and the Accused Instructed how to Reply; a Sermon, preached before the Supporters of the British and Foreign Unitarian Association, at their Annual Meeting, May 28th, 1828. By Joseph Hutton, LL. D. London. 1828. 8vo. pp. 48. DR HUTTON has been favorably known in this country by his discourse entitled Omniscience the Attribute of the Father only,' published as one of the tracts of the American Unitarian Association. The sermon before us is such as we might expect from his known liberality and candor. The topic was excellently adapted to the occasion, and the sentiments such as ought to be mpressed upon every heart, and made the rule of christian thought and language. Especially in these days of bitterness and division, we could hope that if listened to, they would exercise a most salutary influence. But whether listened to or not, it is a satisfaction to know that there are some men who can stand sufficiently apart from the violence and wrath of party passion to judge coolly, and speak candidly, and utter even a feeble plea for the good will which has been banished from the christian intercourse of sects. It is against the censorious and calumniating spirit of party that Dr Hutton mainly protests; and urges those who suffer from it, to bear it as Paul bore it when he unjustly suffered from it. This is the main drift of the discourse; of which the following passage is a fair specimen as regards both sentiment and manner. 'Happily, there is no christian creed in which the well constituted mind will not find the needful food of piety and virtue; and these, once established in the heart, will render all the minor errors and extravagances of theory com paratively harmless. The goodness of the man, like the tree which Moses cast into the bitter waters of Marah, or the meal which Elisha mingled with the poisonous pottage, will often sweeten the bitterness and neutralize the venom of the creed, and that, too, with so insensible as well as efficient an operation, as to leave the worthy professor altogether unsuspicious of its containing anything disagreeable or noxious. As the good man frequently imagines that goodness in others which he feels within himself, so would he appear sometimes to invest his creed, by his mode of viewing it, with unreal excellence, his own virtue, like certain optical glasses, supplying the illusive medium through which what to the naked eye of the impartial spectator appears hideous and deformed, is seen in apparent symmetry and beauty.' pp. 11-13. Our readers may also be pleased to see the following passage near the conclusion. 'My Unitarian brethren, let the advice of this great and good man, enforced as it was by his bright example, sink into our hearts. It is true that we have been, and are to this day, grievously calumniated by many of our fellow members of the christian church. Under the influence of ignorance and prejudice, the pious and the good amongst them have too frequently united with the unprincipled and the malignant to misrepresent us. Regarding us as enemies of God and of his Christ, they have "verily thought within themselves" that they ought to withhold from us, as such, even that measure of kindly feeling, and courteous, not to say fair and honorable treatment, which they refuse not to accord to the members of every other sect. What then? Shall we on this account shrink abashed from the presence of our fellow men? Shall we retire intimidated from the contest with error? Shall we speak no more of what we deem the eternal truths of the gospel? Shall we fear to proclaim our apostolic creed, "To us there is but one God, even the Father, and one Lord, Jesus Christ?" God forbid that the fear of mortal man should effectually work this snare for us! Rather let us rejoice that we are counted worthy to suffer shame, if need be, for a cause which we regard as that of God and of his Christ. We stand at the judgment seat of the Searcher of hearts; we are amenable to him, my brethren, and to him only, for our conduct as disciples of his Son. Anticipating his sentence, let us deeply feel, and give utterance to the feeling in no spirit of supercilious aversion and contempt, but in that of meekness and love unfeigned, that "with us it is a very small thing to be judged of man's judgment." 40, 41. pp. In the course of the sermon is quoted, by way of illustrating the subject, a very remarkable passage from Isaac Taylor; which it will do our readers good to peruse very deliberately-especially as the book from which it is taken is recommended by a celebrated Orthodox review as excellently adapted to be put into the hands of the young, and written throughout in a tone of affectionate remonstrance. 'It is not,' says he, [Taylor] simple neglect of the Saviour we now perceive, but direct hostility. The mere worldling neglects the Re deemer completely, yet he talks, if put to it, respectfully of our Lord and Saviour Jesus Christ. The Unitarian can scarcely stoop even to such customary politeness towards a personage whom in his heart he hates, whose claims he resists, whose honors he prides himself in denying. His aim now is to dethrone the Carpenter's son; by sly insinuation to lower his influence, or by open opposition to disgrace his determined followers. As to disgracing the Saviour himself, it is happily out of their power, for "He that sitteth in the heaven shall laugh at them, Jehovah shall have them in derision." Is it possible,' he continues, to suppose that a mind thus acting can be innocent in its motives, its conclusions, its determinations? If our thoughts are known to God, all their operations are known, with every cause of effects so perverse. If he searches the heart, there will he see not only real opposition, but rancorous ill will against the Lord, and against his Anointed.' pp. 17,18. Upon this passage Dr Hutton observes, in a note, I trust that few such passages are to be found in the pages of modern controversy. I add with pleasure, that my memory does not enable me to refer to one, in which the province of the Searcher of hearts is so directly invaded, or the injunction of the Redeemer against hasty and uncharitable judgments, in appearance at least, so completely set at defiance.' We suppose from this, that he has not seen some recent publications on this side of the water. 45. Faith and Works inseparable:' A Sermon delivered in the First Parish Meetinghouse, Haverhill, Lord's Day, November 9, 1828. Also, Confidence in God;' a Sermon delivered on the Occasion of the Annual Thanksgiving, November 27th, 1828. By Dudley Phelps, Pastor of the Church. 8vo. pp. 32. WE have read these discourses with great satisfaction. Though wholly distinct in their topics, they are published together, at the request of their hearers, and we think must be perused with edification and pleasure by every serious and unprejudiced Christian. It is to the first of these, that we would particularly invite the attention of our read ers. It treats of a subject, in itself of the highest importance, but often perverted and misunderstood. The inseparable connexion of faith and works; the evidences by which a true faith is ascertained; the utter worthlessness of all that faith, which terminates in speculation, or is not accompanied by the purity of true piety and virtue,-are here exhibited with clearness and power. That grand awakening truth, that |